The first comprehensive survey of the important corpus of Indic literature on Sanskrit grammar, extant in Tibetan translation in the Buddhist canon. Core of the study is the description of the forty-seven Sanskrit grammatical treatises covering some two thousand folios in the canon. The contents of these texts and the historical information regarding their Tibetan translators are examined in detail. Further chapters are devoted to the grammatical analysis in an eighth-century Tibetan handbook for translators, and to data from Tibetan historiography. The book offers the first systematic study of the extent and the historical development of the Tibetan expertise in Sanskrit grammar, a central scholastic discipline in Buddhism. It opens up a section of Tibetan literature essential to the understanding of the Indo-Tibetan indigenous grammatical traditions.

The first comprehensive survey of the important corpus of Indic literature on Sanskrit grammar extant in Tibetan translation in the Buddhist canon. A systematic study of the history of the Tibetans' expertise in this central scholastic discipline in Buddhism.

This first, systematic survey of the Tibetan non-canonical literature dealing with Sanskrit grammar, partly consists of translations of Indic works, such as revisions of canonical versions, and translations of works not contained in the canon, and partly of original Tibetan works. In the first chapter of the book a detailed description of these textual materials is presented – sixty-one titles in total – which were produced during all periods of Tibetan literary history, from the ninth to the twentieth centuries. The second chapter discusses one specific effect of the impetus of Indic traditional grammar within Tibetan scholastics, namely the influence of Indic models of linguistic description on Tibetan indigenous grammar. This particular assimilation of an Indic technical discipline into Tibetan scholarship is examined in detail, and it is shown that other segments of Indic Buddhism were sources of inspiration and derivation for the Tibetan grammarians as well.

The papers in Tibetan Literary Genres, Texts, and Text Types deepen our knowledge of Tibetan literature. They not only examine particular Tibetan genres and texts (pre-modern and contemporary), but also genre classification, transformation, and reception. Despite previous contributions, the systematic analysis of Tibetan textual genres is still a relatively undeveloped field, especially when compared with the sophisticated examinations of other literary traditions. The book is divided into four parts: textual typologies, blurred genre boundaries, specific texts and text types, and genres in transition to modernity. The introduction discusses previous classificatory approaches and concepts of textual linguistics. The text classes that receive individual attention can be summarised as songs and poetry, offering-ritual, hagiography, encyclopaedia, lexicographical texts, trickster narratives, and modern literature. Contributors include: Franz-Karl Ehrhard, Ruth Gamble, Lama Jabb, Roger R. Jackson, Giacomella Orofino, Jim Rheingans, Peter Schwieger, Ekaterina Sobkovyak, Victoria Sujata, and Peter Verhagen.

The thirty-four essays in this volume follow the particular interests of Leonard van der Kuijp, whose groundbreaking research in Tibetan intellectual and cultural history imbued his students with an abiding sense of curiosity and discovery. As part of Leonard van der Kuijp’s research in Tibetan history, as he patiently and expertly revealed treasures of the Tibetan intellectual tradition in fourteenth-century Tsang, or seventeenth-century Lhasa, or eighteenth-century Amdo, he developed an international community of colleagues and students. The thirty-four essays in this volume follow the particular interests of the honoree and express the comprehensive research that his international cohort have engaged in alongside his generous tutelage over the course of forty years. He imbued his students with the abiding sense of curiosity and discovery that can be experienced through every one of his writings, and that can be found as well in these new essays in intellectual, cultural, and institutional history by Christopher Beckwith, the late Hubert Decleer, Franz-Karl Ehrhard, Jörg Heimbel and David Jackson, Isabelle Henrion-Dourcy, Nathan Hill, Matthew Kapstein, Kurtis Schaeffer, Michael Witzel, Allison Aitken, Yael Bentor, Pieter Verhagen, Todd Lewis, William McGrath, Peter Schwieger, Gray Tuttle, and others.

How did a society on the edge of collapse and dominated by wandering bands of armed men give way to a vibrant Buddhist culture, led by yogins and scholars? Ronald M. Davidson explores how the translation and spread of esoteric Buddhist texts dramatically shaped Tibetan society and led to its rise as the center of Buddhist culture throughout Asia, replacing India as the perceived source of religious ideology and tradition. During the Tibetan Renaissance (950-1200 C.E.), monks and yogins translated an enormous number of Indian Buddhist texts. They employed the evolving literature and practices of esoteric Buddhism as the basis to reconstruct Tibetan religious, cultural, and political institutions. Many translators achieved the de facto status of feudal lords and while not always loyal to their Buddhist vows, these figures helped solidify political power in the hands of religious authorities and began a process that led to the Dalai Lama's theocracy. Davidson's vivid portraits of the monks, priests, popular preachers, yogins, and aristocratic clans who changed Tibetan society and culture further enhance his perspectives on the tensions and transformations that characterized medieval Tibet.

The present volume is the outcome of a seminar on the Ideology and Status of Sanskrit held in Leiden under the auspices of the International Institute for Asian Studies. The book contains studies of crucial periods and important areas in the history of the Sanskrit language, from the earliest, Vedic and pre-Vedic periods, through the period in which the (restricted) use of Sanskrit spread over practically all of South (including part of Central) and Southeast Asia (sometimes referred to as the period of "Greater India"), up to the recent history of Sanskrit in India. The contributions of this volume are divided into three sections: (1) Origins and Creation of the "Eternal Language"; (2) Transculturation, Vernacularization, Sanskritization; (3) The Sanskrit Tradition: Continuity from the past or Construction from the present?

Drawing on sources spanning the fourteenth through the eighteenth centuries, Kurtis R. Schaeffer envisions the scholars and hermits, madmen and ministers, kings and queens responsible for Tibet's massive canons. He describes how Tibetan scholars edited and printed works of religion, literature, art, and science and what this indicates about the interrelation of material and cultural practices. The Tibetan book is at once the embodiment of the Buddha's voice, a principal means of education, a source of tradition and authority, an economic product, a finely crafted aesthetic object, a medium of Buddhist written culture, and a symbol of the religion itself. A meticulous study that draws on more than 150 understudied Tibetan sources, The Culture of the Book in Tibet is the first volume to trace this singular history, allowing for a greater understanding of the Tibetan plateau.

This collection of essays explores the history of the book in pre-modern South Asia looking at the production, circulation, fruition and preservation of manuscripts in different areas and across time. Edited by the team of the Cambridge-based Sanskrit Manuscripts Project and including contributions of the researchers who collaborated with it, it covers a wide range of topics related to South Asian manuscript culture: from the material dimension (palaeography, layout, decoration) and the complicated interactions of manuscripts with printing in late medieval Tibet and in modern Tamil Nadu, to reading, writing, editing and educational practices, from manuscripts as sources for the study of religious, literary and intellectual traditions, to the creation of collections in medieval India and Cambodia (one major centre of the so-called Sanskrit cosmopolis), and the formation of the Cambridge collections in the colonial period. The contributions reflect the variety of idioms, literary genres, religious movements, and social actors (intellectuals, scribes, patrons) of ancient South Asia, as well as the variety of approaches, interests and specialisms of the authors, and their impassionate engagement with manuscripts.

The present book presents a detailed study of the life and times of the tantric expert Ngorchen Kunga Zangpo (Ngor chen Kun dga’ bzang po, 1382–1456), who was one of the most outstanding and influential Sakya masters of fifteenth-century Tibet. Among his many influential activities, Ngorchen is best remembered for his founding of the monastery of Ngor Ewam Choden (Ngor E waṃ chos ldan) in 1429. Withdrawing from the worldly distractions of the bustling town of Sakya (Sa skya) and sectarian conflicts, he left his traditional alma mater, the monastery of Sakya, and established his own monastic seat in the remote Ngor valley, some 30 kilometres southwest of modern Shigatse (gZhis ka rtse) in the central Tibetan province of Tsang (gTsang). There, based on the observance of a strict monastic discipline, Ngorchen hoped to return to traditional Sakya teaching and practice in a more supportive environment. Ngor immediately became a new centre for tantric training within the monastic circles of the Sakya school. As the leading tantric expert, Ngorchen trained a whole new generation of young students, producing some of the brightest minds of the Sakya school. At his monastic seat, Ngorchen and his abbatial successors established one of the most prominent subdivisions of the Sakya school, the Ngor tradition (ngor lugs), based on Ngorchen’s distinctive understanding of tantric ritual and practice. The religious influence of Ngor and its abbots extended to far-western Tibet (mNga’ ris), including Mustang (Glo bo), Purang (sPu hrang), Guge (Gu ge), Spiti (sPyi ti), and Ladakh (La dwags). In the following centuries, Ngor’s influence also extended eastwards to Khams, where the tradition became very influential in Derge (sDe dge), Lingtsang (Gling tshang), and Gapa (sGa pa). From the 17th century onward, the Ngorpa enjoyed the patronage of the ruling house of Derge, whose successive kings called upon retired abbots of Ngor to serve as their court chaplains (dbu bla).